"What if a
Christian commits suicide? Would a loving Father reject one of His children who preferred
going to be with Him?."

"How does
one know if he has blasphemed against the Holy Ghost and if he has what is left for that
person?"

"Please
explain the Trinity. I know the word is not found in Scripture, but am confused about
Jesus being called "God" and the "Son of God."

"It appears
that just as all men will be dying in Adam, so all will be raised unconditionally because
of Christ. Is this correct?

How can
the dead be baptized? or what is the meaning of being baptized for the dead in 1
Corinthians 15?

What about
these verses concerning reigning with Jesus?

What
about future rewards? Is it really right to think one believer can receive more rewards
than another?

Do
you know why God forgives only after the shedding of blood? And why was the offering
burnt?

What
is so "good" about the Good News if I have to hold on? I thought God held on to
me.

What if a Christian commits suicide? Would a loving Father
reject one of His children who preferred going to be with Him?

Life is a stewardship -- and therefore does not belong to us. Remember, "Or do you
not know that your body is the temple of the Holy Spirit who is in you,
whom you have from God, and you are not your own? For you were bought at a price;
therefore glorify God in your body and in your spirit, which are God's"
(1 Cor 6:19-20).

We are often tempted to reason about these things from an earthly point of view--and none
of us are exempt from this temptation. How is one to know they
are no longer able to bring glory to God? or is it necessary that we think in such a
manner? Our times are in His hand (Psalm 31:15). We must encourage one
another to believe this--it is the truth. If this assessment is true ('My times are in
Your hands"), suicide is not an option open to us. Death is an appointment best left
in our lord's hands.

God is to glorified in our death as well as in our life. Peter, for instance, was told by
the Lord Himself of the death through which he would glorify God
(John 21:19). It seems to me that it would be most difficult for God to be glorified by
means of suicide. Suicide is driven by human perception. It is
surrunded with discouragement, and is not noted as resulting from strong faith and hope.
Unless the Lord leads a person to commit suicide, which I think is
highly unlikely, it is the resuly of someone taking matters into their own hands.

There is no need for any of us to sit in judgment upon poor souls who have been bludgeoned
by pain and sorrow -- but neither are we within a Divinely
appointed role when we attempt to justify such a deed.

How does one know if he has blasphemed against the Holy
Ghost and if he has what is left for that person?

The sin of which Jesus spoke is one from which recovery is NOT possible--either in this
world, or the world to come (Matt 12:31-32; Mark 3:28-29; Luke 12:10). Such a person has
so steeled his heart against God that all sensitivity is lost. The conscience becomes so
hard and calloused that the Holy Spirit Himself cannot convict such a person of sin.

For this reason, the person committing this sin is not concerned about it. The person
wondering if he has committed this sin has NOT committed it. The very presence of concern
proves this to be the case. Such a person would never have a thought about how God would
treat him, what would happen in the judgment, or if there is any hope after death. All of
those reactions are evidence sin can still be forgiven. As a matter of interest, the Word
of God does not define the point at which such insensitivity is reached. There would be no
point to identifying that point, as you can see.

The phrase "Jesus is God" is never found in Scripture. God the Father is,
however, declared to have said to the Son, "But to the Son He says: "Your
throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your
Kingdom" (Heb 1:8). the doctrine of Scripture is that when Jesus entered into the
world, He "emptied Himself" (Phil 2:5-8). Stated simply, that means the emphasis
was placed upon His humanity, not His Deity--although He remained Divine.

Scripture also affirms, "For there are three that bear witness in heaven: the Father,
the Word, and the Holy Spirit; and these three are one" (1 John 5:7). John defines
"the Word" as the Lord Jesus Christ Himself (John 1:1,14; 1 John 1:1). While the
word "trinity" is not in Scripture, the fact of three distinct Divine Persons
is. Often they are all mentioned in the same verse--each doing something different (1 Pet
1:2; Matt 28:19; Gal 4:6; Matt 3:16-17; 2 Cor 13:14).

The term "Son of God" declares equality with the Father--it is not a term that
makes Jesus less than God. Even His enemies knew this was the case. In fact, that is the
official reason why they crucified Him (John 5:18). When you proclaim Jesus as the Son of
God, you are declaring Him as He should be presented. This is how the Father revealed
Jesus to Peter--as the Son of God (Matt 16:16-18).

This is the very thing Satan challenged in his temptation of Christ (Matt 4:3,6). This is
what the demons recognized Him to be (Mark 3:11). The angel told Mary this is what Jesus
would be called (Lk 1:35). You are always on safe ground, so to speak, declaring Him in
this manner. Also know, He is "the Great God and Savior" also (Tit 2;13).

You are precisely correct--and that is the point of the passage in Romans 5. In this
regard, the purpose of salvation is to make us compatible with the resurrection body,
thereby orienting us for glory. The unsaved, on the other hand, will not be compatible
with the resurrection body. They will still possess all of the lusts they have preferred
and cultured, yet have no means to gratify them. The unspeakable torment of this
circumstance is involved in our Lord's stirring words about the condition of the damned:
"where THEIR (not the) worm dieth not, and the fire is not quenched" (Mark
9:44,46,48).

Believers experience incompatibility with the body now. This is described in Paul's words
in Romans 7:14-25, and Galatians 5:16-17. For us, the resurrection will be a glorious
liberation. For the lost, it will begin a time of dreadful confinement and frustration.

Good to hear form you, and to learn of your labors in the Kingdom. be strong and of good
courage.

The "baptism" of 1 Corinthians is the baptism of suffering--or being overcome by
suffering: dying for Jesus'. It is the same baptism to which Jesus alluded in Luke 12:50.
Mark 10:38-39, and Matthew 20:22-23. The question of the passage is, Why would we submit
to be overcome by suffering, dying for Jesus sake, if there were no resurrection of the
dead? The subject of 1 Corinthians 15 is the bodily resurrection, not our initial entrance
into Christ. The baptism referred to in this passage relates to jeopardy, and such things
as fighting with beasts after the manner of men (verses 30-32). Voluntary submission to
such dangers makes no sense at all if the dead are not raised. I do not believe baptism in
water is ever related to suffering, jeopardy, or other imminent dangers. The baptism of
First Corinthians 15 is.

Salvation is infinitely larger than the small circumference of systematic
theology. What we have in Christ Jesus is very real, but it is only the "firstfruits
of the Spirit" (Rom 8:23), a pledge of the full harvest, which is to come. Our
present experience is much like the grapes of Eschol to Israel. Those were very real
grapes, from a very real vine. But they were not the whole of it, and neither is our
present affiliation with Jesus the whole of what God has prepared for those who love Him.
Like Paul, we have not yet apprehended that for which we have been apprehended. The
following observations are made within this context of thought.

1 Cor. 4:8. Does not Paul indicate that he was not yet reigning with Christ?
This is a bit of Apostolic sarcasm, yet it is said with the whole of truth in mind. Paul
had been granted authority to "open" men eyes, turn them from darkness to light,
and from the power of Satan to God (Acts 26:18), yet had difficulty with the carnal
Corinthians. They were a contradiction to his experiential reign, like the beatings,
shipwrecks, and perils he mentioned in 2 Corinthians 11:23-28. Paul was reigning then with
Jesus, but only to the extent of his immediate involvement in Divine purpose. Like Jesus,
he could only do what he saw the Father doing (John 8:38). Too, like Jesus, he was
"straitened" by the body (Lk 12:50).

2 Tim. 2:12. Does not the statement, If we suffer with him we will also
reign with him, indicate that reigning with Christ was still future?
This "present evil world" is not the ultimate place in which we are "with
Christ." There is, as you know, a sense in which, while we are present in the body,
we are absent from the Lord. The suffering to which he refers is a "present in the
body" view, while the "reign with Him" is an "absent from the
body" one. The reign in "the world to come" will be an elaboration of the
one to which we were introduced here. Biut while we are in the world, the suffering is the
most apparent thing.

Zech. 14:4, 16-17. Will not the feet of Jesus stand on the mount of Olives and
will he not reign over all the earth from Jerusalem?
Zechariah's prophecy is certainly to be taken seriousy. It is also to be considered within
the context of the Gospel, which makes known the purpose of God as realized in Christ
Jesus. The dividing of the Mount of Olives appears to be speaking more of a Divinely
created way of escape than a topograpohical phenomenon. I base this upon verse five, which
mentions a valley through which escape is realized. If this referred to an actual dividing
of Mount Olivet, I find it difficult to understand why Christ or the Apostles made no
reference to it.

Verses 16-17 refer to a quest of the nations for the knowledge of the Lord, a remarkable
occurrence mentioned frequently by the prophets (Isa 2:3; 52:10; 61:11; Jer 3;17; 33:9;
Zech 8:23, etc.). This does not appear to be the result of evangelistic efforts, which
makes it so remarkable. It seems to be an awakening much like that which occurred in the
ministry of John the Baptist. The people came to him.

Rev. 5:10. Will not the place we are to reign be "upon the earth?
This was written after considerable progress had been made in the spread of the Gospel.
Paul, you will recall, said the Gospel had already been "proclaimed in all creation
under heaven" (Col 1:23, NASB). If the rapid and effective spread of the Gospel is
what is meant by reigning with Jesus (in this text), then it would say "are
reigning" instead of "shall reign." There are at least two ways in which
this ("shall reign") is true. First, the prophets did speak of a time when
"the knowledge of the Lord will cover the earth as the waters cover the sea"
(Isa 11:9; Hab 2:14). Paul alludes to this extensive awakening in his reasoning about
Israel being grafted back into its own tree (Rom 11:12,15). Secondly, our ultimate reign
will be in the new heavens and the new earth -- "the world to come." Scripture
indicates the saints are being presently groomed for that rule (Heb 2:5-12). That, of
course, will be a renovated earth. It has already been baptized with water in the flood.
It will yet be purified by fire, which will utterly consume it as it presently exists.

Dan. 7:27. Will not the kingdoms under the whole heaven to be given to the
saints?
Three times in this chapter, Daniel states the kingdom will be given to the saints (18,
22, and 27). The manner in which it is stated is arresting. "the greatness of all the
kingdoms under the whole heaven will be given to the people of the saints of the Highest
One." This is to be equated with being given "the world to come.' -- being
co-regents, as it were, with the Lord Jesus. This is the promise Jesus made to those who
overcome. "He who overcomes, I will grant to him to sit down with Me on My throne, as
I also overcame and sat down with My Father on His throne" (Rev 3:21).

Rev. 11:15; 17. Will the kingdoms of the world become the kingdom of our Lord?
This is another way of saying the Lord's enemies will become His footstool. Lest we adopt
a simplustic view of the text, the "last enemy" that shall be destroyed is said
to be death. After that, the Kingdom revert back to the Father, and Jesus Himself will be
subject tpo Him--a most remarkable considerartion (1 Cor 15:25-28). It is not that
Christ's enemies are not under Him now -- all power and authority has already been placed
under Him (1 Pet 3:22). However, He is presently ruling "in the midst of His
enemies" (Psa 110:2), orchestrating the affairs of the world in the favor of His
people. His present reign, however, is only apparent to faith. The texts in reference
speak of the grand consummation of God's eternal purpose, when the King and His reign will
become apparent. This is what Pau;l referred to when he wrote, "the appearing of our
Lord Jesus Christ: Which in his times he shall show, who is the blessed and only
Potentate, the King of kings, and Lord of lords" (1 Tim 6:14-15).

Rev. 20:4-6. Will not the faithful be resurrected to sit on thrones, reigning
with Christ for a thousand years?
The personalities mentioned are not merely the faithful, but "the souls of those who
had been beheaded because of the testimony of Jesus and because of the word of God."
I gather these are the same ones mentioned previously as being "under the
altar," asking about the avenging of their blood (Rev 6:9-11). These left the world
appearing as though they were defeated. But their cause will live again, much like the
spirit and power of Elijah was found in John the the Baptist (Lk 1:17). In this regard, it
may very well be that James, the brother of John, reigned in this sense when the Gospel
spread rapidly and effectively in those early days. You will recall he was martyred early
in the course of things. Just a thought.

One final thought. One of the initial aspects of our coming reign will be the judgment of
the world and angels (1 Cor 6:1-2). At that time, we will be well suited for the occasion.
Until then, we exercise judgment in the lesser things related to this world. However, in
those preliminary judgments, we are tuned up for something far greater.

Rewards are, indeed, being accrued for the saints. This is because men have actually
entered into the labor and work of the Lord. In fact, we are called "workers together
with God" (1 Cor 3:9). This is significantly different than working "for
God," which is the institutional emphasis. The distribution of the spoils of victory,
in this case, will be according to our degree of participation. This differs from the
distribution of the spoils administered by David, who gave the same portion to those who
stayed by 'the stuff" as those who went down to battle (2 Sam 20:34). That, in my
judgment, was a prefigurement of salvation by grace and the full access to God experienced
by all believers -- much like the distribution of the pounds, where every person received
the same measure -- or the laborers in the vineyard, where the workers all received the
same wage.

There is, however, another dimension to the Kingdom where rewards are proportionate to
labor. As it is written, "but each will receive his own reward according to his own
labor" (1 Cor 3:8). What a marvelous consideration--the extent of our labor, as well
as the results of it, will be a basis upon which rewards are distributed! A talented and
influential, but slothful, laborer will not receive more than the hearty laborer who
lacked these things. This is the personal aspect of the Kingdom, allowing for the first to
be last, and the last to be first. I do not know how that could be fulfilled if there were
no difference in reward and position in the world to come.

It is glorious to contemplate this. Right now, we are determining the extent of our
reign with Jesus throughout the ages to come. Just as the land of Canaan was apportioned
to Israel, so "the world to come" will be apportioned to the saints of the most
high God. It will be given to them in all of its splendor and glory (Dan 8:18,22,27). But
it will be according to their involvement in the work of that kingdom while they
tabernacled in the flesh.

The punishment of the wicked will also be on this basis--accrued reprisals. Jesus said
of the rejecting generation He faced, "in order that the blood of all the prophets,
shed since the foundation of the world, may be charged against this generation, from the
blood of Abel to the blood of Zechariah, who perished between the altar and the house of
God; yes, I tell you, it shall be charged against this generation" (Lk 11:50-51). A
most dreadful consideration, indeed!

I would expand the idea developed by your friend in this manner. The winning of souls
is a most noble enterprise -- but the nurture of them is even greater. The thrust of
Scripture is consistently placed upon growth in Christ, not our induction into Him. All of
the spiritual gifts were given for the edifying of the body (Eph 4:11-16). The Apostles
saw the departure of their converts as a most critical thing, voiding their labors, and
causing them to lose reward (Gal 4:11; 2 John 8). This being the case, the winning of
souls is not the solitary means of accruing reward (I realize your friend did not mean
this. yet, that is the conclusion too often left by the institutional emphasis on
recruitment). Jesus spoke of approval in the day of judgment being based on our response
to His people and their need (Matt 25:32-46). A reward is promised to those receiving His
disciples, and His prophets (Matt 10:41-42). That certainly opens wide the door of
possibility. Overcoming the world (an intensely personal matter) is also offered a great
reward (Rev 2;7,11,17,26; 3:5,12,21). The faithful labor of elders is promised Divine
recognition (1 Pet 5:1-5). Think of the rewards that have accrued for faithful mothers
like Lois and Eunice (2 Tim 1:4). Rewards are offered for being persecuted for
righteousness sake (Matt 5:12). Even in our financial sowing to the work of the Kingdom,
we reap rewards (2 Cor 9:6). Prayers uttered in the secrecy of our closet will be rewarded
(Matt 6;6). Even private fasting is promised public recognition by our Father (Matt 6:18).
Think of such practical matters as doing good to our enemies, doing good, and
lending--they are all promised a reward that is "great" (Lk 6:35). If those
brought to Christ through our endeavors pass the fire of Divine judgment, we will receive
a reward (1 Cor 3:14). Laboring willingly for the Lord, sometimes under great distress,
will be honored with a reward (1 Cor 9:17). Even lowly slaves, subject often to harsh
taskmasters, were promised a reward for heartily doing to the Lord whatever they did (Col
3:22-24).

Well, brother Ron, I have said more than I intended to say. This subject thrills my
soul. It has opened for me the door of hope which was closed by the institution--even
after I gave her my best. Our labor is not vain in the Lord, as you know. Does not this
shed even more light on that glorious promise concerning our experience of suffering?
"For our light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory" (2 Cor 4:17).

The burnt offerings were only under the Law, and were symbolic of something being given
completely to God, with no usefulness left for anything else. It was a picture ot being
totally committed--being consumed with the zeal of the Lord, as seen in Christ's total
commitment to dying for the sins of the world. Christ's body, of course, was not burned,
or consumed with fire. He was rather raised from the dead.

The shedding of blood is necessary because life must be given to save life. God taught
this even under the Law, which was the means He used to introduce the idea to us.
Leviticus 17:11 is a key text in this regard. "For the life of the flesh is in the
blood, and I have given it to you upon the altar to make atonement for your souls; for it
is the blood that makes atonement for the soul." God created us so our blood is what
carries life to us. Requiring blood was like requiring one life for another. It had to be
the blood of a spotless lamb, because a defiled person cannot be offered for another
defiled person. This is the point developed in Hebrews 9:14 and 1 Peter 1:19. In other
words, Jesus could take our sins upon Himself because He had none of His own. He could
offer His life to God as a substitute for ours. Our lives were not acceptable as an
offering for sin.

To put is another way, the offerings under the Law introduced the idea of a Substitute--of
one accepting the responsibility for the sins of the world, then absorbing the punishment
due because of them. The entire sacrificial system developed in Leviticus was a picture of
this.

Another Bible word that shows the idea of substitution is "impute" (some more
recent versions use "credit to." In the case of Christ's death (the shedding of
His blood, or giving up of His life), our sins were imputed, or credited to Him. Then, His
righteousness is imputed, or credited to, us. Scriptures that develop this truth are
Romans 4:6-24, 1 Peter 2:24, and Isaiah 53:4-6.

Our sin was put upon Jesus, and He became a curse (Gal 3:10-13), even being "made sin
for us" (2 Cor 5:21). God expended His indignation with sin on Jesus, Who had no sin
of His own. The nature of God demanded that sin be dealt with, but none of us could have
recovered from His curse. Jesus, however, did, being raised from the dead to die no more.
That is a general view of subsitution--and a wonderul view it is!

What is so "good" about the Good
News if I have to hold on? I thought God held on to me. >>

God DOES hold on to you, but not without your involvement in the process. When He saved
Noah, Noah DID have to build an ark--but God enabled him to do it, giving him wisdom and
strength to complete the task. When Israel came out of Egyptian bondage, they had to DO
something--and quite a bit at that. They had to kill a Passover lamb, sprinkle its blood
upon their door posts, eat it, get themselves clothed and ready to travel, have their
families ready, and come out of the land at midnight. In all of this, God strengthened
them to do what He told them. When David killed Goliath, he took a sling and a rock, and
used his skill. God empowered his efforts, causing them to be effective. Jesus told a lame
man to pick up his bed and walk. He commanded a man with a withered hand to stretch it
out. He told a blind man to wash in the pool of Siloam, and he would see. This type of
account can be multiplied many times.

In all of them, the power was of God, not of man--yet, none of the deliverances would have
been accomplished without the effort of those involved. It is absurd to think Noah would
have been saved if he did not build the ark. There is no need to comment on what would
have happened to Israel if they did not put the blood on their door, or chose to wait
until the next day to get out of Egypt. If the man with the withered hand did not stretch
it out, it would have remained withered. If the lame man did not take up his bed and walk,
he would have remained lame.

The good news is that our "labor is not in vain in the Lord" (1 Cor 15:58). He
underwrites our feeble efforts, making the effective. He is "able to keep us from
falling" (Jude 24), and will surely do so. However, He has not promised, and He will
not do it, without our involvement. Faith, after all, constrains us to do what God has
required of us--and God makes sure our effort is effective. That is good news. What honest
soul wants to go to heaven without doing anything? Without obeying, without fighting,
without resisting the devil, or without perfecting holiness in the fear of the Lord? What
is there about the Gospel that would cause a person to think they could not respond to
God, and do everything He commanded them, including coming out of a grave like Lazarus!
Every place the Gospel was believed, people asked what they should do. "What shall we
do?" "What must I do to be saved?" "Here is water, what doth hinder me
from being baptized." "What wilt Thou have me to do?" On and on we could go
citing similar references. Why did people respond like that? And why did the Gospel
preacher give them something to do? It was because the Good News announced things that,
with God, were doable. The people sensed something did have to be done, but that in Christ
Jesus, they could do it.

When Jesus bid Peter to walk on the water, he did. When Peter took his eyes off Jesus, he
sank. Jesus saved him, but not until he cried out for salvation. Peter would tell you it
is impossible to walk on water without Jesus telling you to do so. He would also tell you
it is impossible to keep on top of the water if you do not keep your eyes on Jesus.
Additionally, he would tell you an earnest cry to the Lord will put you on the water
again.

The very text which affirms God works in us "to will and do of His own good
pleasure" presumes that we are exerting ourselves in the good fight of faith. You
surely remember the text. "Wherefore, my beloved, as ye have always obeyed, not as in
my presence only, but now much more in my absence, work out your own salvation with fear
and trembling. For it is God which worketh in you both to will and to do of his good
pleasure" (Phil 2:12-13). His point is that it is not possible to expend your
energies to maintain the faith and fail.

A word of caution is in order. We must be careful not to allow ourselves to be
uncomfortable with the expressions of the Holy Spirit. If He tells us to "lay hold on
eternal life" (1 Tim 6:12,19), we had better not try and harmonize that with some
preconceived theological notion. If we are going to feel uncomfortable with anything, let
it be with the expressions of men -- not those of the Lord.

The following texts speak for themselves. They all mention "holding" on to
something. They are to be taken seriously. They are also to be embraced in a full
persuasion that God will ensure the effectiveness of such holding.

"but Christ as a Son over His own house, whose house we are if we hold fast the
confidence and the rejoicing of the hope firm to the end . . . For we have become
partakers of Christ if we hold the beginning of our confidence steadfast to the end . . .
Seeing then that we have a great High Priest who has passed through the heavens, Jesus the
Son of God, let us hold fast our confession . . . that by two immutable things, in which
it is impossible for God to lie, we might have strong consolation, who have fled for
refuge to lay hold of the hope set before us . . . Let us hold fast the confession of our
hope without wavering, for He who promised is faithful" (Heb 3:6,14; 4:14; 6:18;
10:23).

We are told the Gospel saves us if we "keep it in memory" (1 Cor 15:2). Paul, a
seasoned Apostle, spoke of laying hold on that or which Christ laid hold on him (Phil
3:12). Believers are admonished to "hold fast that which is good" (1 These
5:21). If that appears to say God does not hold us, or that we will live in fear of Him
letting us go, we simply have not seen the matter correctly. The good news is that we CAN
hold on, and that Jesus will see to it that we stand. But He has made no commitment to
bring us to heaven without us fighting, keeping seeking, running, holding, and believing.